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1
Adams, Anthony. "The Fundamentals of Fundamentalism: A Deconstruction." Thesis, The University of Arizona, 2012. http://hdl.handle.net/10150/244850.
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This work attempts to radically redefine religious fundamentalism and its relation to modernity; this process unfolds in three stages. First, we demonstrate the incoherence of the standard characterizations in light of a number of factual trends. We explore the various ways intellectuals have attempted to refine and adapt the standard definition in order to accommodate these facts, and the ways in which these attempts ultimately fail. The second stage is a semantic deconstruction of the term. We posit that essential problems with the standard definition arose as a result of inappropriately drawing normative conclusions from descriptive claims, paired with an unjustifiably narrow definition of who constitutes as a fundamentalist. Moreover, we analyze how the term "religious fundamentalism" is typically used in a political fashion. Finally, we demonstrate that the typical definition of religious fundamentalism is more properly understood as a characterization of mass-movements, more generally. Our conclusions are as follows: all ideologies are fundamentalist, in nature. Religious fundamentalism is not opposed to modernity. In fact, secularism and religious fundamentalism are simply competing interpretations of modernism. Accordingly, modernization will necessarily be accompanied by an increase in religious fundamentalism. Therefore, we must rethink what it means to combat extremism and the value of modernization.
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Hoffmeister, Andrew Charles. "Fundamentalism and Modernity: A Critique of the "Anti-Modern" Conception of Fundamentalism." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/rs_theses/3.
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This paper addresses the conception that fundamentalisms are “anti-modern.” I propose that this view is a mischaracterization of fundamentalisms. I argue that an understanding of fundamentalisms would be better served by forgoing this “anti-modern” characterization and instead approaching fundamentalisms from the perspective that they are wholly modern phenomenon. In my analysis I use the writings and speeches of Pat Robertson as examples of the modern nature of America Fundamentalism in four areas. The first area examines how the Enlightenment influenced Fundamentalism’s development of inerrantism. The second area examines Fundamentalism’s prophetic interpretation. The third area examines the political nature of Fundamentalism. The fourth area examines Pat Robertson’s rhetoric to reveal that he reflects philosophically modern thought and rejects postmodernism.
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Garner, Kent Howard. "An historical, theological, and pastoral analysis of fundamentalism and the fundamentalist mindset in America." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Maisonti, Thammanoon. "A proposal to address the emerging Muslim separatist problem in Thailand." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2004. http://library.nps.navy.mil/uhtbin/hyperion/04Dec%5FMaisonti.pdf.
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De, Sousa Rebecca M. "Varieties of Fundamentalism." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-01042007-150945/.
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Thesis (B.A. Honors)--Georgia State University, 2006.Timothy Renick, committee member. Electronic text (116 p.) : digital, PDF file. Description based on contents viewed July 9, 2007. Includes bibliographical references (p. 111-116).
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De, Sousa Rebecca M. "Varieties of Fundamentalism." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_hontheses/5.
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The term “Fundamentalism” used as a comparative category within the academic study of religion has become problematic. Fundamentalism, is not one comprehensive movement but is, in fact, a phenomenon which encompasses a variety of beliefs, practices, and expectations. This thesis will explore the diversity of several different and distinct fundamentalist movements. I will discuss the natures of four Christian movements that have been labeled “fundamentalist” – Jehovah’s Witnesses, Christian Reconstructionists, Jerry Falwell and Pat Robertson – on several key points, eschatology, political philosophy, as well as level of social involvement. I will then turn to fundamentalism as it is used as a category to describe a global phenomenon. I will discuss three different scholarly approaches by turning to the work of Bruce Lawrence, Mark Juergensmeyer, and Bruce Lincoln on the Islamic “fundamentalist” group al- Qaeda. Finally I will argue that the category “fundamentalism” can be best understood in terms of a family resemblance.
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Lies, Paul. "Ausbreitung und Radikalisierung des islamischen Fundamentalismus in Dagestan /." Berlin ; Münster : Lit, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3063466&prov=M&dok_var=1&dok_ext=htm.
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Jonasson, Katarina. "Är fundamentalism det nya F-ordet? : En intervjustudie med gymnasieelever om fundamentalism." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-139422.
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Denna uppsats handlar om fundamentalism där fokuset kommer vara på hur gymnasielever resonerar kring ämnet samt vilken syn eleverna har om hur fundamentalism behandlas i skolan. Detta är en intervjustudie som är genomförd med hjälp av en hermeneutisk metod, metoden handlar kort om att tolka vad personen verkligen menade. Uppsatsen behandlar även historien kring fundamentalism, definitioner, karaktärsdrag och hur man arbetar med ämnet i skolan med fokus i religionsundervisningen. Målet med uppsatsen är att få en förståelse om hur elever uppfattar ämnet för att förbereda mig själv som framtida lärare. Det man slutligen kan se i uppsatsen är att större delen av elever inte har någon kännedom om fundamentalism och många har inte ens hört talas om begreppet tidigare. De få elever som hade hört om fundamentalism var antingen intresserade i religionsämnet eller troende inom någon religion. Dessutom var det endast en av de medverkande som hade behandlat fundamentalism i skolvärlden.
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Nagy, Sandra L. "Islamic fundamentalism in Indonesia." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1996. http://handle.dtic.mil/100.2/ADA303488.
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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, December 1996.Thesis advisor(s): Claude A. Buss. "December 1996." Includes bibliographical references (p. 147-154). Also available online.
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Laurén, Pär. "Islamisk fundamentalism : två fallstudier." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3757.
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Huvudsyftet med denna uppsats är att finna de huvudsakliga orsakerna bakom uppkomsten och framväxten av den moderna islamiska fundamentalismen i länderna Iran och Afghanistan. Jag kommer att arbeta utifrån tesen att denna extrema form av religiositet främst är ett politiskt och socialt fenomen snarare än ett religiöst.
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Falkland, Richard. "Fukuyama, fatwas and fundamentalism /." Title page, contents and abstract only, 1994. http://web4.library.adelaide.edu.au/theses/09AR/09ar.f192.pdf.
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Hidayat, Paul Santoso. "James Barr's critique of fundamentalism." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Baker, Joseph O. "Christian Sectarianism, Fundamentalism, and Extremism." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/etsu-works/446.
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Book Summary: The Routledge Handbook on Deviance brings together original contributions on deviance, with a focus on new, emerging, and hidden forms of deviant behavior. The editors have curated a comprehensive collection highlighting the relativity of deviance, with chapters exploring the deviant behaviors related to sport, recreation, body modification, chronic health conditions, substance use, religion and cults, political extremism, sexuality, online interaction, mental and emotional disorders, elite societal status, workplace issues, and lifestyle. The selections review competing definitions and orientations and a wide range of theoretical premises, while addressing methodological issues involved in the study of deviance. Each section begins with an introduction by the editors, anchoring the topics in relevant theoretical and methodological contexts and identifying common themes as well as divergence.
Providing state-of-the-art scholarship on deviance in modern society, this handbook is an invaluable resource for researchers and students engaged in the study of deviance across a range of diciplines including criminology, criminal justice, sociology, anthropology, and interdisciplinary departments, including justice studies, social transformation, and socio-legal studies.
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Edgington, Thomas J. "Fundamentalism viewed as a single dimension and multivariately in predicting level of cognitive complexity among fundamentalist seminary students." Virtual Press, 1988. http://liblink.bsu.edu/uhtbin/catkey/558349.
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The present study examined the relationship between fundamentalism and cognitive complexity. Fundamentalism was viewed from a single dimension as well as multivariately, in order to compare predictive ability. Fundamentalism was analyzed as a single dimension by using the revised Fundamentalism Scale (Martin & Westie, 19595 revised by Edgington, 1987) under the heading "fundamentalism/orthodoxy," due to the fact that the orthodoxy component is that which is measured by the scale. Fundamentalism was also analyzed multivariately, combining fundamentalism/orthodoxy, religiosity, authoritarianism, and dogmatism into a composite variable to give a "richer" definition of "fundamentalism," and to enhance predictive ability in regard to cognitive complexity.This study also sought to confirm findings reported among more diverse populations in the more restrictive population of fundamentalist seminarians. Pearson product-moment correlation coefficients were used.There were 98 fundamentalist seminary students from a midwestern seminary who participated in the study. Each one completed the revised Fundamentalism Scale (Martin & Westie,1959; Edgington, 1987), the Religiosity Scales (Faulkner & DeJong, 1965), the F- (Authoritarianism) Scale (Adorno, FrenkelBrunsivick Levinson, & Sanford, 1950), the D- (Dogmatism) Scale (Rokeach, 1960), and the Paragraph Completion Test (PCT) by Hunt and Dopyera (1966) using the coding system developed by Schroder, Driver and Streufert (1967).The findings of this study indicated that the fundamentalism/orthodoxy construct (revised Fundamentalism Scale) was an effective predictor of cognitive complexity, accounting for 17% of the variation (p < .01). The correlation coefficient between fundamentalism/orthodoxy and cognitive complexity was -.41, revealing that higher levels of fundamentalism/orthodoxy correlated significantly (p < .01) with lower levels of cognitive complexity.Viewed multivariately, "fundamentalism" accounted for 23% of the variation on cognitive complexity, significant at the .01 level. This composite or synthetic variable labeled "fundamentalism" consisted of the fundamentalism/orthodoxy component and the authoritarianism (F-Scale) component. These two variables could be "trusted" to add something unique in predicting level of cognitive complexity. Dogmatism and religiosity could not; therefore, they were not added to the regression equation.Department of Counseling Psychology and Guidance Services
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Meiring, Michael J. "Evangelical fundamentalism : an historical-theological study." Thesis, Stellenbosch : Stellenbosch University, 2010. http://hdl.handle.net/10019.1/5169.
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Thesis (MTh)--Stellenbosch University, 2010.ENGLISH ABSTRACT: In essence this thesis attempts to answer two questions: Broadly, what is “fundamentalism,” and particularly, “evangelical fundamentalism”? Ever since the terrorist attacks on the twin towers in New York on September 11, 2001, “fundamentalism” has become a synonymous term for these and any other militant Islamist attacks. Yet fundamentalism is historically an American and Protestant phenomenon. However, because fundamentalism is not merely a Protestant phenomenon but more distinctively a “sub-species” of nineteenth century evangelicalism in America, and because one cannot historically separate fundamentalism from evangelicalism, I prefer to adopt the term “evangelical fundamentalism.” Yet there is more to the term than simply defining it appropriately within a certain historical context. For example, many conservative evangelicals can neither be labeled, historically or theologically, as “fundamentalists” nor as “evangelical fundamentalists.” Definitions change over time. An understanding of the movement’s history—its resistance to modernity and engagement with postmodernity— will need to be examined as it opens up more questions concerning its identity and theology. After summarizing its historical development and evolution, I emphasize the fact that a simple definition does not exist—the movement is too heterogeneous. I therefore identify and adopt a plurality of senses or perspectives to the term and to what it means to be an “evangelical fundamentalist” today.
AFRIKAANSE OPSOMMING: In essensie poog hierdie tesis om twee vrae te beantwoord: Breedweg, wat is “fundamentalisme,” en in die besonder, “evangeliese fundamentalisme”? Sedert die terroriste-aanval op die tweelingtorings in New York op 11 September 2001, het “fundamentalisme” ‘n sinonieme term geword vir hierdie en soortgelyke militante Islamitiese aanvalle. Tog is fundamentalisme histories ‘n Amerikaanse en Protestantse fenomeen/verskynsel. Omdat fundamentalisme egter nie slegs ‘n protestantse fenomeen is nie, maar meer spesifiek ‘n “sub-spesie” van neëntiende eeuse evangeliekalisme of evangeliesgesindheid in Amerika, en omdat fundamentalisme en evangeliekalisme histories nie van mekaar geskei kan word nie, verkies ek om die term “evangeliese fundamentalisme” aan te neem. Daar is egter meer aan die term as om dit eenvoudig toepaslik binne ‘n sekere historiese konteks te definieer. Vele evangeliesgesindes kan byvoorbeeld nie histories of teologies as “fundamentaliste” of “evangeliese fundamentaliste” geëtiketeer word nie. Definisies verander met verloop van tyd. ‘n Begrip van die beweging se gekiedenis – sy weerstand teen modernisme en sy verbintenis met postmodernisme – sal ondersoek moet word aangesien dit meer vrae omtrent sy identiteit en teologie aan die lig bring. Na ‘n opsomming van sy historiese ontwikkeling en evolusie, belkemtoon ek die feit dat ‘n eenvoudige definisie nie bestaan nie – die beweging is te heterogeen. Ek identifiseer en verbind daarom ‘n pluraliteit/verskeidenheid van perspektiewe met die term of begrip van wat dit beteken om vandag ‘n “evangeliese fundamentalis” te wees.
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Park, Daniel K. "A theological analysis of Korean fundamentalism." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13492.
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This thesis offers a theological analysis of Korean fundamentalism. Chapter One uses various historical sources to trace how Korean society encountered Christianity (particularly fundamentalism) through foreign missionaries in the period 1884-1945 and what features of Korean culture and religions have significant bearing on the development of Korean fundamentalism. It discusses how the Korean church developed during the Japanese colonial period (1905-1945), and why it split between fundamentalism and liberalism after the outbreak of the Second World War. Chapter Two discusses the life and work of Hyung-ryong Park, the most influential fundamentalist theologian in Korea between 1930-1970. It examines a number of primary texts in order to analyse the influence on his work of important Old Princeton theologians (Archibald Alexander, Charles Hodge, Benjamin Warfield and Gresham Machen), and also examines how his major writings develop the doctrines described in the formative text The Fundamentals: A Testimony to Truth. Chapter Three considers the legacy of Park's fundamentalism to the Korean church today and identifies some of the theological weaknesses of present-day fundamentalism. It makes some positive suggestions regarding theological tasks facing the Korean church today.
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Tailche, Khalid Basher Mikha. "Contrapontos no Pensamento Fundamentalista: para uma análise crítica." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8147/tde-27022013-111119/.
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O objetivo deste trabalho é fornecer uma análise de formas contemporâneas de pensamento e atitudes fundamentalistas à luz do filósofo italiano Gianni Vattimo, que postula que existiriam duas maneiras de pensar no processo de interpretação e construção do sentido: uma forte, que pressupõe uma verdade absoluta, e a outra fraca, que pressupõe uma verdade construída, o que não implica uma ação fraca, mas a abertura de possibilidades para mudanças profundas. O processo de construção da verdade forte produz verdades violentas, no sentido de que exclui outras verdades concorrentes. Neste trabalho, tomamos como base os fundamentalismos religiosos para refletir sobre outras formas atuais de fundamentalismo. O trabalho representa uma tentativa para evitar diferentes confrontos violentos entre variados pensamentos fundamentalistas.The objective of this work is to provide an analysis of contemporary forms of fundamentalist thought and attitudes, in line with the Italian philosopher Gianni Vattimo, who postulates that there are two ways of thinking in the process of interpretation and meaning making: a strong one, which presupposes an absolute truth, and a weak one, which presupposes a constructed truth though not implying a weak possibility of action, but an opening of new possibilities for profound changes instead. The process of truth construction produces violent truths in the sense that it strongly excludes other competing truths. In this research, forms of religious fundamentalism are taken as starting points in a reflection on other present-day forms of fundamentalism. This work aims at the avoidance of various violent confrontations among several kinds of fundamentalist thoughts.
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Krysler, Gary. "Heartland." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60627.
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The thesis is a short novel, HeartLand, followed by a critical afterword.The events of the novel constitute a reconstruction of the first-person narrator's past. Jeffrey Adam Wood is seven years old when he is orphaned and taken to live with his three spinster aunts, who are sectarian fundamentalist Christians of peculiar stripe. Juxtaposed to Jeffrey's episodic recollections are 'dreams' he invents and imposes on his aunts as a kind of apocalyptic and cathartic revenge. Thematically, HeartLand is a contemplation of how time alters memory, belief, and individual identity.
The required critical afterword is in two parts. The first provides a background to fundamentalism, with an emphasis on how American culture influenced its development. The second considers how, in literature, cultural forces encroach upon even the most sectarian individuals; this is done by focusing primarily, and briefly, on Theodore Dreiser's An American Tragedy.
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Khattari, S. "Terrorism and fundamentalism in the Middle East." Thesis, University of Salford, 1991. http://usir.salford.ac.uk/26760/.
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The phenomenon of terrorism in the Middle East historically has involved violent confrontation not only between governments and politically disaffected groups and movements but also between ethnically and ideologically differentiated communities. More recently governments both within and without the region have had to reckon with the rise of Islamic fundamentalism which under certain conditions has led to terrorist acts motivated by strict religious prescription. Terrorism carried on by adherents of a religious sect in response to divine ordinance is not new in the region; the assassin movement, springing from a branch of Isma'ili Shi'ism, thrived from the tenth to the fourteenth centuries. Members of this group, the fedai, believed that the killing of the unrighteous was a holy act meriting salvation. This study focusses on the Shi'a of Lebanon; it analyses their resurgence as a consequence of the clash between the confessionalism of the modern Lebanese political system and their own traditional feudal organisation, and seeks to establish the linkage between their perception of religious prescription and current terrorism in the Middle East which, it is argued, is employed to obtain sectarian objectives.
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Tyler-Smith, Sam. "Of Apes and Angels:Myth, Morality and Fundamentalism." Thesis, University of Canterbury. School of Social and Political Sciences, 2009. http://hdl.handle.net/10092/3443.
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All theories attempting to explain the rise of fundamentalism in the twentieth and
twenty-first centuries agree that fundamentalism is a problematic and threatening
response to a problematic and threatening modernity. This contention can be
supported, inasmuch as fundamentalists do indeed seem very much at home in a
technological world. However, how much can be extrapolated from this familiarity is
highly debatable. To this end, it is vital for any discussion of fundamentalism to first
attempt to achieve a clear-eyed view of the modern world.
Such a view, at least that which is achievable, seems to suggest that the modern world
is not, in fact, one of heretofore unimaginable horror. The recently uncovered scale of
the genocide committed on the native peoples of the Caribbean and both hemispheres
of the New World between the sixteenth and nineteenth centuries, for example,
demonstrates that genocide is not, in any sense, a product of modern ways of thought
or even the industrialization of slaughter. Likewise, most of the examples used to
prove the contention of a uniquely traumatic modernity, for example, the rise of
racism or the Holocaust, are, when considered closely, far less novel and
idiosyncratically modern than often considered.
Such a re-evaluation inevitably raises questions about culture, tradition, relativity,
universalism, and not least morality, particularly the question of what morality is,
where it comes from, and what if any role, does religion play in the formation of
morals and ethics. This inevitably feeds back into the question of fundamentalism,
most notably in the question of whether the fallen, sinful world against which
fundamentalists so often proclaim themselves to be rebelling, is in fact, the world in
which we live, or a Manichean world of their own imagining, invented to justify their
rebellion.
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Marques, Delcides 1979. "Da vida santificada : a moralidade do caminho estreito." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280928.
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Orientador: Ronaldo Rômulo Machado de AlmeidaTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: A vida moral protestante é apresentada a partir de sua vertente missionária fundamentalista. Parte-se de um dualismo dessa moral presente na proposta estética puritano-pietista do livro O peregrino, mas principalmente da iconografia "Os dois caminhos". Tal dualismo fundante (o caminho estreito em oposição ao caminho largo) se faz presente na constituição e trajetória histórico-teológica de uma organização expansionista estadunidense fundada por Ted Hegre e chegada ao Brasil como Missão Evangélica Betânia. E para compreender etnograficamente a aplicação da moral do caminho estreito discute-se o estilo de vida essencial alvitrado num seminário teológico betanense
Abstract: The Protestant moral life is presented from a fundamentalist missionary aspect. Party is a moral dualism present in this proposal aesthetic Puritan-Pietist the book The Pilgrim, but mostly of iconography "The two paths." This foundational dualism (the narrow path as opposed to the broad way) is present in the constitution and historical-theological trajectory of an expansionist American organization founded by Ted Hegre and arrival in Brazil as Bethany Evangelical Mission. And to understand the application of moral ethnographically the narrow path discusses the essential lifestyle produced betanense a theological seminary
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Antropologia Social
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Oliveira, Lamartine Gaspar de. "Intolerância, ética e alteridade no fundamentalismo: um estudo sobre a intolerância e a ética na matriz do fundamentalismo norte americano nos séculos xvii a xix." Universidade Presbiteriana Mackenzie, 2008. http://tede.mackenzie.br/jspui/handle/tede/2518.
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Previous issue date: 2008-12-15Fundo Mackenzie de Pesquisa
This research wants to study the intolerance, the ethics and the upright in the middle of the fundamentalism north-American in the centuries XVII to XIX, considering that the American society is based in religion liberty and although this the independence was proclaimed at the same reason, the idea of iluminism philosophy and basic the ideas of Juan Calvin, that the intolerance is the center of all the things when the disrespect is the point. They live far from the concept of upright. Because the relation between and upright begin in the experience of living in community in the relation of love and justice between brothers and the American nation know that because they suffered religion press in England and run away and settle a new life. Due to that we may say that the most dangerous intolerance is the one that in the back of doctrine and because of that it is difficult to be identified and repressed with the rational arguments. We should see and analyze the human beings with upright in order not to analyze then as objects or may be devils. In conclusion we may say that the good hermeneutic is a path to the final results even though the path is dangerous and difficult it worth s walking through it the fundamentalist, for example have the tendency to make history all the things that can not be history. Because of all this they are fundamentalists. One of the lessons of the hermeneutic of Paul Ricouer is respect the balance of what's written and of what's spoken.
Esta pesquisa tem o objetivo de estudar a Intolerância, a ética e a alteridade na matriz do fundamentalismo norte-americano entre os séculos XVII e XIX. Considerando que muito embora a sociedade americana tivesse a sua gênese pautada na liberdade religiosa e, ainda por conta disso, a independência fora proclamada também sob a mesma intencionalidade, àquela dos filósofos iluministas, no discorrer de sua historiografia o que se viu, principalmente em seu aspecto teológico baseado no pensamento de João Calvino, foi fazer prevalecer a intolerância. Assim, não respeitando o Outro, viveram muito longe do que se entende por alteridade. Porque a relação da ética com a alteridade é exatamente a afirmação da vida que brota da experiência de viver em comunidade, a relação de amor e de justiça entre irmãos. A nação americana sabia disso muito bem, pois eram oriundos de uma perseguição religiosa dentro da Inglaterra e fugiam para começar, ou melhor, recomeçar uma nova vida. Como eles definiram muito bem no Ato de Tolerância de Maryland, em abril de 1649, que diz: Que nenhuma pessoa ou grupo de pessoas seja quem for nos limites desta Província, ou das Ilhas, Portos, Embarcadouros, Hospedarias, ou Enseadas a ela pertencentes, que professam a crença de Jesus Cristo, devam de agora em diante ser perturbadas de qualquer modo, criticadas ou molestadas por ou em respeito de sua ou suas religiões, nem quanto ao livre exercício de culto dentro desta Província ou nas Ilhas a ela adjuntas, e nem poderão ser constrangidas de algum modo à crença ou prática de qualquer outra Religião , embora não tenham procedido assim. Por conta disso, entende-se que a intolerância mais perigosa é sempre aquela que, na ausência de qualquer doutrina, nasce dos impulsos elementares, de modo que, é difícil identificá-la e combatê-la com a ajuda de argumentos racionais. Sendo assim, evoca-se a alteridade para poder convocar a noção de identidade tanto quanto a de pluralidade e não enxergar mais o Outro como uma coisa, um objeto, ou talvez como o DEMÔNIO. Por fim, entender que a boa hermenêutica é um tópico relevante para o resultado final ao qual se quer chegar, mesmo reconhecendo que a interpretação é e sempre será uma coisa espinhosa, mas pela qual valerá a pena ponderar. Os fundamentalistas, por exemplo, têm sempre a tendência de historicizar o que não tem pretensão de historicidade. Daí o fato de serem denominados fundamentalistas. Uma das lições da hermenêutica textual de Paul Ricouer é respeitar melhor o equilíbrio entre a palavra e a escritura.
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Silva, Francisco Jean Carlos da. "Os batistas regulares e as armadilhas hist?ricas do iluminismo." Universidade Federal do Rio Grande do Norte, 2005. http://repositorio.ufrn.br:8080/jspui/handle/123456789/13794.
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Previous issue date: 2005-12-30Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior
Taking the Regular Baptist Churches of Rio Grande do Norte as the research field, this paper seeks to contribute to a new, more appropriate vision of the new picture of the religiosity of the Brazilian Protestantism. Established since 1938, the Regular Baptists Churches have been representing and producing their speech through their 58 churches spread throughout the state, besides a Theological School, two camps, an association (AIBRERN) and a House of Spiritual Assistance to Drug Dependents (CAEDD). A reflection of the symbolic substratum of the spirituality of the group agrees with the external description of its presence in RN. We understand that the Regular Baptists represent yet one more translation of a modern religious speech and that their focus is on the inheritance of a Christian fundamentalism based on the illuminist rationalism. In this way, we observed this group trying to find in its doctrines, practices and rules of conduct a demonstration that the spirit of the post-modernism challenges the group to new dynamics in the conservative model of its spirituality
Tomando como campo de pesquisa as Igrejas Batistas Regulares do Norte, o trabalho procura contribuir para uma nova vis?o mais acurada do quadro da religiosidade protestante brasileira. Instaladas desde 1938, as Igrejas Batistas Regulares t?m representado e produz seu discurso atrav?s de suas 58 igrejas espalhadas pelo estado, al?m de contar com uma E0scola Teol?gica, dois Acampamentos, uma Associa??o (AIBRERN) e uma Casa de Assist?ncia Espiritual aos Dependentes de Drogas (CAEDD). Uma reflex?o sobre o substrato simb?lico da espiritualidade do grupo acompanha a descri??o externa de sua presen?a no RN. Entendemos que os Batistas Regulares representam mais uma tradu??o de um discurso religioso da modernidade e que seu enfoque ? a heran?a de um fundamento crist?o pautado pelo racionalismo iluminista. Assim, observamos esse agrupamento procurando encontrar em suas doutrinas, pr?ticas e regras de condutas, uma demonstra??o de que o esp?rito da p?s-modernidade desafia o grupo a uma nova din?mica no modelo conservador de sua espiritualidade
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Priest, Gerald Lee. "An examination of the apologetical ministry of Amzi Clarence Dixon." Theological Research Exchange Network (TREN) Access this title online, 1988. http://www.tren.com.
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Tillman, Kajsa. "Is it Islamic ideology that leads to radicalism, or is radicalism motivated by Islam? : A qualitative analysis of Taimour Abdulwahab’s and Rakhmat Akilov’s radicalization." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-34124.
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This study includes a comparative analysis of the two jihadists, Taimour Abdulwahab's and Rakhmat Akilov's radical uprising. The objective is to analyze their radicalization process based on two different theoretical approaches. The first theory of Oliver Roy embraces the social conditions under which Muslims think and act, and believes that radicalization leads to an increased radical religiosity. In contrast, the second theory of Gilles Kepel seeks to understand the intellectual history of Islam, and believes that it is the political developments that have led to radicalization. The study shows that the radicalization of Taimour Abdulwahab and Rakhmat Akilov is a complicated matter that shares aspects from both theoretical approaches. However, some factors of the theories apply better than others. These factors are often linked to a triggering event that causes an individual to turn to a violent ideology. Also, strong group affiliation is considered an essential emotional bond, where identification with other like-minded people is an important factor. Influences from different emotions are essential to the radical process, where feelings of significance and threatened identity is a factor for increased violence. It is proven through the analysis how the interpretation of an individual's background results in how the religious and political perspectives regarding radicalization are defined and understood. As a result, one can neither ignore Kepel's historical aspects or Roy's modern conditions. After all, our life is often affected by both old and contemporary experiences.
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Martin, Sean Swain. "Scott Hahn and the Rise of Catholic Fundamentalism." University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596537656128299.
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Alhassan, Amin. "Development communication policy and economic fundamentalism in Ghana /." Finland : Tampere University Press, 2004. http://acta.uta.fi/pdf/951-44-6023-5.pdf.
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Originally presented as author's Thesis (doctoral--University of Tampere, Department of Journalism and Mass Communication).Includes bibliographical references (p. 223-235). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://acta.uta.fi/pdf/951-44-6023-5.pdf.
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Carr, Christie Arine. "Christian Fundamentalism, Authoritarianism, and Attitudes toward Rape Victims." Digital Commons @ East Tennessee State University, 2006. https://dc.etsu.edu/etd/2206.
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This study focused on the relationship of five variables: rape myth acceptance, attitudes toward rape victims, sex roles, authoritarianism, and Christian fundamentalism. Also, differences between men and women were compared. The study was conducted at East Tennessee State University, and 100 people participated. Contrary to past research, Christian fundamentalism was not a significant predictor of rape myth acceptance or attitudes towards rape victims, but there were significant relationships between all of the other variables. Men were found to be more accepting of rape myths and had a more negative view of rape victims than did women. Implications of these findings, future research ideas, and possible rape-awareness educational programs are discussed.
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Emathe, Francis Edukon. "Somalia Igad's attempt to restore Somalia's transitional federal government /." Monterey, Calif. : Naval Postgraduate School, 2006. http://bosun.nps.edu/uhtbin/hyperion.exe/06Dec%5FEmathe.pdf.
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Thesis (M.S. in Defense Analysis)--Naval Postgraduate School, December 2006.Thesis Advisor(s): Anna Simons. "."December 2006." Includes bibliographical references (p. 65-68). Also available in print.
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Huffman, Dale T. "Toward a biblical view of separation and cooperation among believers." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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May, Samantha. "Islamist ideologies, sovereignties, and spaces : imperial memories and the challenge to western nation-state territory." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=167688.
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Islamist movements frustratingly criss-cross the boundaries of analytical frameworks that theorists of Islamist movements attempt to mould them in. This thesis posits that such frustrations and confusions do not result from incoherent strategies or ideologies of the movements themselves, but from attempts to fit them into inappropriate frameworks that rely too heavily upon assumptions contained in the Westphalian model. This thesis argues Islamists are employing a variety of strategies derived from historical Islamic assemblages which are transforming social, political, and geographic space. The Western imposition of the nation-state did not destroy pre-existing assemblages in Muslim countries, but was superimposed on top of existing political and social arrangements. Memories of historic Islamic imperial understandings of sovereignty and just governance are being re-awakened by Islamist movements to meet the challenges and failures of specific temporal conditions. This thesis advocates that in many instances an imperial framework is a more appropriate tool in analysing the motivations and strategies of Islamist movements. Incorporating imperial modes of praxis allows for an expansion on the definition of ‘political’ which, in turn, grants an opportunity to examine the politicisation of movements and activities deemed as merely pious by the logic of the nation-state. Aspects of the imperial past are remembered and re-imagined to meet specific requirements of Islamist movements in given temporal periods and locations which facilitate explanation of the nuances in Islamisms. Islamist movements are in various ways de-nationalising key elements of the nation-state. These elements include nation-state sovereignty, national solidarities, and legitimate violence and by challenging these assumptions Islamist movements are constructing alternative geographies that are transforming the territoriality of the nation-state.
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Delibas, Kayhan. "Political Islam and grassroots activism in Turkey : a study of the pro-Islamist Virtue Party's grassroots activists and their affects on the electoral outcomes." Thesis, University of Kent, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246576.
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Swift, Christopher. "Global insurgency : convergence and divergence in contemporary Islamic militancy." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610034.
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Caraballo-Resto, Juan Francisco. "Shifting perspectives : an anthropological understanding of fundamentalism amongst Muslims in Spain." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211296.
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This dissertation focuses on religious fundamentalism. For the past two decades, fundamentalism has been discussed in the social sciences as a style of belief by which beleaguered followers attempt to preserve their distinctive identity as a people in the face of modernity and secularization. However, it is my contention that this universalistic approach often undermines religious diversity and oversimplifies cultural particularities. Moreover, I find that the term ‘fundamentalist' is, more often than not, a label for the ‘Other'; one that is invariably negative and thus, dismisses and vilifies. With this argument in mind, in my research I present how different Muslim groups in Madrid and Barcelona understand the concept of ‘fundamentalism'—a term widely used by the Spanish media after the Madrid bombings claimed by Al-Qaeda in 2004. By examining how different Muslim groups repeat, alter, adapt, and argue ‘fundamentalism' in their daily lives, I explore who uses the term, under what circumstances and with what intent. In doing so, we also analyze broader, everyday problematics pertaining to Muslims in Spain. Rather than providing an universalistic definition of ‘fundamentalism' that offers an all encompassing meaning, in my research I present an analysis that is entangled with the individual. Centered on agency, this work first examines the category-construction process of the concept of fundamentalism; second, it explores how Muslims in Madrid and Barcelona understand this concept; and finally, it analyzes the the [sic] how the popular rhetoric of fundamentalism impacts the ways in which some Muslims their religiosity in a Muslim-minority context like Spain.
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Fea, John. "Come out from among them separatist fundamentalism in America, 1941-1991 /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Almeida, Eugénio Luís da Costa. "Fundamentalismo e tolerância político-religiosa em África-repercussões nas relações externas do Continente Africano." Master's thesis, Instituto Superior de Ciências Sociais e Políticas, 2001. http://hdl.handle.net/10400.5/13179.
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Dissertação de Mestrado em Relações Internacionais na vertente Sistema InternacionalA dissertação, que ora se resume, aborda as políticas sociais, militares e religiosas e as suas influências nos conflitos e nas políticas externas do Continente africano. O trabalho foi dividido em quatro partes: Introdução antropológica, histórica e politológica, onde se examina a evolução dos africanos desde as suas raízes antropológicas à II Guerra Mundial; A emergência da politologia em África, que analisa a génese da politologia africana, desde o nascimento da Libéria e do Garveyismo à Descolonização africana; Os fundamentalismos e as diferentes tolerâncias, a parte nuclear do trabalho, que aborda três grandes ramos ecuménicos (cristianismo, islamismo e judaísmo) desde o estudo da sua implantação em África até à sua grande influência nas políticas externas africanas, o poder castrense e as Organizações supranacionais onde África está inserida; por fim, as Repercussões na política externa africana – que prospectivismo, neste capítulo examinamos a evolução das políticas sociais e territoriais, o socialismo africano, o apartheid e a imutabilidade das fronteiras afro-coloniais, particularmente, nas repercussões intra-africanas; nas questões extraafricanas abordou-se o Movimento dos não-alinhados e as diferentes cooperações financeiras, políticas e sociais Sul-Sul, Euro-Sul e com a ONU. Por fim, fez-se um prospectivismo da evolução africana sobre os desenvolvimentos sociais e políticos.
This thesis, which now summary, analyse the social, military and religious politicals and their the influences in the conflicts and externals politics of African Continent. The subject was divided in four parts: Anthropological, Historical and Political Introduction, who examines the evolution of african people since the anthropologic roots to II World War; The emergence of politology in Africa, who studies the genesis of african politics since the Liberia’s creation and Garveyism to africans independences; The fundamentalisms and differents tolerances, the principal part of this study who analyse the three big ecumenical groups (christianism, islamism and jewism) since the study of your Africa implantation to their african external politicals influences, military power and supranacional organizations; and the Repercussions in the african external politicals –what prospectivism, where we examine the evolution of territorial and social politics, african socialism, the apartheid and african borders’ immutability, with repercussions into Africa; for African external repercussions we give relief to Non Aligned Movement and differents financial, political and social South-South Cooperation and EU-ACP Co-operation and with UNO.
N/A
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Lirio, Luciano de Carvalho. "Adolescer em um contexto fundamentalista pentecostal gaúcho." Faculdades EST, 2013. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=462.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorO presente trabalho foi realizado com o apoio do CAPES Brasil e propõe uma reflexão sobre a adolescência vivida num contexto fundamentalista pentecostal gaúcho, adotando como parâmetro a Igreja Batista Conservadora, tendo como objetivo específico conceituar o que é ser adolescente nessas igrejas que surgem num cenário religioso brasileiro neopentecostal, pós-moderno e pluralista, mas que evocam um pertencimento ao movimento pentecostal clássico iniciado no país há um século. As múltiplas adolescências vividas nos espaços religiosos fundamentalistas são analisadas no primeiro capítulo, sendo mais específico numa denominação nascida no Rio Grande do Sul. Observando que manifestações culturais se produzem nesse cenário, são utilizadas como referencial teórico-metodológico contribuições da Psicologia, da Sociologia, das Ciências Biológicas e sua articulação com a Teologia e a Pedagogia sob perspectiva pós-moderna. O segundo capítulo propõe uma reflexão sobre o fundamentalismo e a sua influência nos adolescentes pentecostais gaúchos, tendo como objetivo específico analisar como os adolescentes constroem e compartilham formas particulares de entender o mundo globalizado, compreendem a realidade que se desenha à sua volta e expressam a fé em um contexto fundamentalista gaúcho. No terceiro capítulo o fundamentalismo é analisado no recorte cristão protestante pentecostal, reconhecendo que existem outras matizes fundamentalistas e delimitando o perímetro da pesquisa. Foi realizada pesquisa social a fim de aferir a realidade vivenciada pelos adolescentes em um contexto fundamentalista pentecostal gaúcho.
This research was carried out with the support of CAPES Brasil and proposes a reflection on the adolescence experienced in a Gaúcho Pentecostal fundamentalist context , adopting as parameter the Igreja Batista Conservadora [The Conservative Baptist Church], having as a specific goal to conceptualize what it means to be adolescent in these churches which arise in a neo-Pentecostal, postmodern and pluralist religious Brazilian scenario, but which evoke a belonging to the classical Pentecostal movement begun in the country a century ago. In the first chapter I propose the analysis of the adolescence experienced in fundamentalist religious spaces, and being more specific, in a denomination which was born in Rio Grande do Sul. Observing which cultural manifestations are produced in this scenario, I use as theoretical-methodological references the contributions from Psychology, Sociology, Biological Sciences and their articulation with Theology and Pedagogy in the postmodern perspective. The second chapter proposes a reflection on fundamentalism and its influence on Gaúcho Pentecostal adolescents, having as a specific goal to analyze how the adolescents construct and share particular ways of understanding the globalized world, understand the reality which is drawn out around them and express the faith in a fundamentalist Gaúcho context. In the third chapter the fundamentalism is analyzed in a Christian Protestant Pentecostal cutout, recognizing that other fundamentalist matrices exist and thus delimiting the perimeter of the research. A social research was carried out so as to verify the reality experienced by the adolescents in a Gaúcho Pentecostal fundamentalist context.
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Harris, Robert A. "US Terrorism policy towards Sudan : blinded by Islamic Fundamentalism?" Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1999. http://handle.dtic.mil/100.2/ADA374058.
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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, Deember. 1999."December 1999". Thesis advisor(s): Letitia L. Lawson, Rodney Kennedy-Minott. Includes bibliographical references (p. 53-58). Also available online.
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Omer, Hassan A. "Islamic Fundamentalism and the Sudanese ruling bloc, an interpretation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37972.pdf.
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Parent, Mark. "The christology of T.T. Shields : the irony of fundamentalism." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39260.
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This dissertation examines the christological thought of Thomas Todhunter Shields between the years 1894 to 1930, along with its influence on his view of the Bible and of the Christian's role within his/her culture.T. T. Shields was one of the most prominent Fundamentalist leaders in the 1920's. While a popularizer rather than an academic his thought merits study due to his influence within Fundamentalism and his reputation for being one of the more "thoughtful" of Fundamentalists.
Shields' christology was monophysitic and docetic leading, in time, to a full blown christo-monism which effectively removed Christ from his mediatorial role. In place of Christ, Shields virtually substituted the Bible; and the characteristics that he had attributed to the Christ (viz., transcendence of error and 'the human element') he now attributed to the Scriptures. Shields' christology also resulted in a truncation of his conception the church, particularly with respect to the question of Christian mission.
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Hamade, Joyce. "The construction of Palestinian identity : Hamas and Islamic fundamentalism." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32832.
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My thesis focuses on modern Palestine and the role of nationalism and fundamentalism in the construction of Palestinian national identity. H&dotbelow;amas provides a case study of Islamic fundamentalism in Palestine. The movement developed during the late 1980's as a reaction to the failures of the secular project. H&dotbelow;amas is a reflection of a region-wide phenomenon. It is not solely a reaction to modernity. Rather, H&dotbelow;amas is the result of specific condition that led to the politicization of Islam after the Intifad&dotbelow;a . Today the nationalist PLO and H&dotbelow;amas struggle to define Palestinian identity and to shape the emerging Palestinian state.Palestinian national identity like that of other modern nations has been constructed. Nation-building or identity construction in Palestine can be divided into four historical stages. Each stage is characterized by overlapping and competing identities: Ottoman, Arab, religious, local and kinship. These identities are not mutually exclusive and often a combination of identities became prominent historically depending on the internal and external forces pressuring society. (Abstract shortened by UMI.)
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Savage, Sara Boehm. "Fundamentalism and moral reasoning : rules for a perfect world." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/284000.
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Heinbuch, Jim. "Fundamentalism as critiqued by Luther's theology of the cross." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Fraser, Liam Jerrold. "Secret sympathy : atheists, fundamentalists, and the spirit of Protestantism." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/25974.
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This thesis defends two arguments. First, it is argued that new atheism and Protestant fundamentalism in Britain and America share a common historical root in the English Reformation and its aftermath. This common historical root gave rise to two presuppositions instrumental in their genesis: a literal, univocal, and perspicuous understanding of Scripture, and a disruptive and substitutionary conception of divine activity in nature. Second, it is argued that these two presuppositions continue to structure both forms of thought, and support a range of shared biblical, hermeneutical, and theological beliefs. In advancing these arguments, a number of substantive conclusions regarding atheism, Protestant fundamentalism, and the lineage of Protestant thought in Britain and America are reached. First, it is argued that, while lacking detail, popular comparisons between new atheism and Protestant fundamentalism are cogent. Second, it is argued that atheism in Britain and America grew out of intellectual and social problems within Protestantism. Third, it is argued that Protestant fundamentalism was itself a response to the same train of problems that gave rise to atheism. Fourth, it is argued that new atheism is not an areligious movement but an atheological one, which finds it necessary to engage in the task of theology in order to reject the existence of God and the truth of the Christian faith. Fifth, this study casts doubt on the self-understanding of both Protestant fundamentalism and new atheism, showing that Protestant fundamentalism is not truly biblical, nor new atheism scientific, but that both are indebted to presuppositions that neither can properly justify, and which render both self-contradictory.
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Karlsson, Christer. "Fundamentalism eller bokstavstro? En analys av hur läroböcker i religionskunskap hanterar begreppet kristen fundamentalism och hur olika bibelsyn presenteras i en sekulariseringsteoretisk belysning." Thesis, Malmö högskola, Lärarutbildningen (LUT), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-35015.
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Andrade, Roney de Seixas. "Criação divina ou evolução? Análise da teoria da criação especial e da teoria do design inteligente na cultura norte-americana." Universidade Federal de Juiz de Fora, 2012. https://repositorio.ufjf.br/jspui/handle/ufjf/1674.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
O objeto desta pesquisa é o estudo de discursos elaborados em certos círculos religiosos da sociedade norte-americana contemporânea para sustentar a crença na ideia criacionista e a refutação da teoria evolucionista. Estes discursos surgem em reação às teses evolucionistas que se expandem a partir do lançamento do livro A Origem das Espécies, escrito por Charles Darwin, em 1859, na Inglaterra, e que ganham paulatinamente espaço na comunidade científica. Algumas denominações religiosas norte-americanas veem nesses ensinamentos uma ameaça a sua crença em um Deus pessoal, criador e sustentáculo de todas as coisas. Nesse cenário, dois discursos emergem buscando refutar os argumentos evolucionistas. O primeiro discurso apega-se aos dogmas da chamada “inerrância bíblica” e reafirma a crença na origem do universo conforme o estritamente expresso no texto bíblico da Gênesis. Esse discurso é identificado nesta pesquisa como “Teoria da Criação Especial” (TCE). A tese básica que o segundo discurso procura demonstrar é que a complexidade do universo, da vida e da própria natureza é de tal ordem que eles não teriam capacidade de se criar por si mesmos, exibindo, portanto, evidências de um design inteligente. Esse discurso é identificado nesta pesquisa como “Teoria do Design Inteligente” (TDI).
This research aims to study the elaborated discourses of certain religious circles of the contemporary American society to support the belief in the creationism and the refutation of the theory of evolution. These discourses emerge in reaction to the evolutionist thesis that expand since the publication of the Charles Darwin’s book The Origin of the Species, in 1859, in England, and that gradually earn space in the scientific community. Some American religious denominations see these teachings as a threat to their belief in one personal God, creator and pillar of everything. In this scenario, two discourses emerge seeking to refute the evolutionist arguments. The first one clings to the tenets of the so-called “biblical inerrancy” and reaffirms the belief in the origin of the universe according to what is strictly expressed in the book of Genesis. In the present research this discourse is identified as “Theory of Special Creation” (TSC). The basic thesis of second discourses is that the complexity of the universe, of the life and of the very nature is such that they could not develop themselves, therefore, showing evidences of an intelligent design. In the present research this discourse is identified as “Intelligent Design Theory” (IDT).
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Ortunes, Leandro. "O terror e a mídia: o neoconservadorismo norte-americano e o islã radical." Pontifícia Universidade Católica de São Paulo, 2013. http://tede2.pucsp.br/handle/handle/2421.
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Previous issue date: 2013-10-14Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This paper analyzed the image's construction of American neoconservatism and radical Islam in the media. Through a theoretical framework of cultural clashes and armed clashes between East and West, more precisely between the United States and countries with major operations in the Islamic form of government, will be possible to observe the points of divergence and possible similarities of these two groups. With this analyze, we will observe the differences and platitudes on the subject in the media
Esta dissertação tem como objeto de estudo a construção da imagem do neoconservadorismo norte-americano e do Islã radical na mídia. Através de uma fundamentação teórica sobre os choques culturais e os confrontos armados entre Ocidente e Oriente, mais precisamente entre Estados Unidos e países com grande atuação islâmica na forma de governo; apresentaremos os pontos de divergência e possíveis similaridades destes dois grupos. Com esta fundamentação, observaremos as divergências e as superficialidades sobre o tema presente na mídia
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Vilas, Bôas João Paulo Simões. "Niilismo, fanatismo e terror : uma leitura do fundamentalismo a partir de Friedrich Nietzsche." Universidade Estadual de Campinas, 2016. http://hdl.handle.net/11612/484.
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A violência sectária e os discursos fanáticos de intolerância e de ódio propalados por
fundamentalistas de variadas religiões representam graves dilemas para as modernas
democracias em todo o mundo. Ao insistirem na defesa obstinada de suas verdades contra
princípios e instituições seculares, os fundamentalismos não poupam esforços para
impingirem suas práticas e valores particulares ao resto do mundo. Além disso, a recusa de
tais grupos em se abrirem para o diálogo e para a negociação pacífica com os nãofundamentalistas
deixa poucas opções para o enfrentamento deste problema, sendo que o
emprego da violência vem historicamente se mostrando como uma alternativa catastrófica,
pois, ao contrário de eliminar ou atenuar a fúria destruidora dos fundamentalistas, a
agressividade acaba alimentando a disposição para o martírio entre esses fanáticos, o que
intensifica ainda mais o problema. Entretanto, na medida em que reconhecem que o fim da
modernidade trouxe o abandono dos valores e das verdades religiosas tradicionais de outrora,
os discursos fundamentalistas parecem dialogar diretamente com as reflexões filosóficas de
Friedrich Nietzsche, em particular no que tange ao diagnóstico formulado pelo filósofo acerca
de um fenômeno global de desvalorização dos cânones tradicionais de verdade e de valor
ambos os quais foram herdados do pensamento socrático-platônico-cristão. Agrupadas em
torno do termo niilismo, tais reflexões se constituem num tópico de importância basilar na
obra deste filósofo alemão, fazendo-se presentes em seus escritos desde cerca de 1880 até
seus últimos trabalhos. Para além de simplesmente constatar a existência de um fenômeno que
já se fazia visível desde meados da segunda metade do século XIX, Nietzsche também reflete
sobre as consequências fisiopsicológicas da derrocada deste conjunto de princípios éticos,
políticos, metafísicos e epistemológicos que até então representava a principal fonte de apoio,
de certeza e de segurança para a civilização ocidental. A insegurança, o temor e a
desorientação ante o niilismo seriam, no entender do filósofo, o resultado de uma profunda
perturbação psíquica e pulsional perante o esfacelamento dos alicerces que antes garantiam a
verdade e a segurança para o mundo, a qual, por sua vez, decorreria diretamente do fato de
que a maior parte da humanidade veio sendo deliberadamente educada para vincular o sentido
da existência a algo situado fora da própria vida. À luz de tais reflexões, esta pesquisa tem por
objetivo desenvolver uma hipótese interpretativa que parte da perspectiva inaugurada pelas
reflexões de Friedrich Nietzsche sobre o niilismo com vistas a esclarecer como e se seria
possível compreender a emergência de diferentes modalidades de fundamentalismos
religiosos ao longo do século XX como formas de reação contra o aprofundamento da crise de
valores pela qual passa o Ocidente.Sectarian violence and the fanatical discourses of intolerance and hatred propagated by fundamentalists of various religions represent serious dilemmas for modern democracies around the world. By insisting on the obstinate defense of their truths against secular principles and institutions, fundamentalisms spare no efforts in order to impose their particular practices and values to the rest of the world. Moreover, the refusal of such groups to open themselves to dialogue and peaceful negotiation with non-fundamentalists leaves few options for addressing this problem, and the use of violence has historically proved to be a catastrophic alternative because, instead of eliminating or mitigating the destructive fury of fundamentalists, aggression ends up strengthening the willingness for martyrdom among these fanatics, which further intensifies the problem. However, insofar as they recognize that the end of modernity brought the abandonment of the traditional values and religious truths of old, fundamentalist discourses seem to talk directly with the philosophical reflections of Friedrich Nietzsche, particularly in relation to the diagnosis formulated by the philosopher about a global phenomenon of devaluation of the traditional canons of truth and value, both of which were inherited from the Socratic-platonic-Christian thought. Gathered around the term nihilism, such reflections are a topic of fundamental importance in the work of this German philosopher, being present in his writings from about 1880 to his last works. In addition to simply establish the existence of a phenomenon that was already visible since the middle of the second half of the nineteenth century, Nietzsche also reflects upon the physiopsychological consequences of the collapse of this set of ethical, political, metaphysical and epistemological principles that hitherto represented the main source of support, of certainty and security to the Western civilization. Insecurity, fear and disorientation towards nihilism would be, according to the philosopher, the result of a deep psychic and instinctual disturbance towards the disintegration of the foundations that once guaranteed the truth and security for the world, which in turn, would result directly from the fact that most of humanity has come to be deliberately educated to link the meaning of existence to something outside of life itself. In light of these considerations, this research aims to develop an interpretive hypothesis that starts from the perspective opened up by the reflections of Friedrich Nietzsche about nihilism in order to clarify how and if it would be possible to understand the emergence of different modalities of religious fundamentalisms throughout the twentieth century as forms of reaction against the deepening of the crisis of values through which passes the West.
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Fontes, Henrique. "O status Quo da religião na europa do século XXI." Master's thesis, Academia da Força Aérea, 2018. http://hdl.handle.net/10400.26/40258.
Full textAbstract:
ASPAL/PILAV 138534-J Henrique Fontes.
Júri:
Presidente: Coronel Joaquim Marques Martins;
Orientadora: Professora Doutora Teresa de Almeida e Silva;
Coorientador: Tenente-Coronel Luís Manuel Pinto de Almeida Rocha;
Vogal: Professora Doutora Andreia Soares e CastroNuma Europa cada vez mais assolada pela crise migratória e por atentados terroristas que colocam em perigo a segurança das suas populações, a procura por motivos que justifiquem estes comportamentos aumenta e os olhares voltam-se para o fenómeno religioso e a forma como este é encarado no patrocínio das atividades extremistas. A religião que parecia esquecida e afastada do plano das Relações Internacionais retoma, no século XXI, o seu estatuto enquanto ator preponderante na cena internacional, sendo escutada a sua mensagem por diversos atores estatais e não-estatais, tais como a ONU. O advento da modernidade procurou, por força do avanço científico registado nas últimas décadas, afastar a religião da ordem pública, focalizando-se apenas no tangível e comprovável empiricamente. As sociedades ocidentais passaram a desenvolver-se com base em fatores económicos e a dar mais importância ao nacionalismo e à cidadania como aspetos relevantes e estruturantes na construção de um sentido identitário mais coletivo e diversificado. Porém, do outro lado do Mediterrâneo o avanço não ocorreu da mesma maneira e, as intervenções ocidentais em países da região do Maghreb forçaram milhares de pessoas a procurar melhores condições. A Europa integrista e inclusiva abriu os braços, mas vê-se, atualmente, mergulhada numa crise migratória para a qual não tem resposta. O Islão, descontente com os valores secularistas ocidentais, busca demonstrar o seu desagrado e rejeição dos mesmos através da execução de ataques geograficamente dispersos, levados a cabo por lobos solitários. A ascensão de movimentos de extrema-direita cria alarmismo no seio das comunidades europeias, pois fomenta a xenofobia e a intolerância religiosa. A religião possui um poder dicotómico capaz de promover quer a paz, quer os conflitos, apenas dependendo da interpretação que é feita da mensagem sagrada.
In a Europe increasingly desolated by migrant crisis and terrorist attacks which endanger the safety of its population, the search for motives that justify these behaviours increases and the focus turns to the religious phenomenon and the way it is used in order to support extremist activities. The religion that seemed to be forgotten and casted aside from the International Relations resumes, in the 21th century, its status as a ruling actor in the international spectre, with its message being listened by various state and non-state actors, such as the United Nations. The coming of Modernity looked, through the scientific advance registered in the last decades, to push religion away from the public sphere, focusing only on the tangible and empirically verifiable. Western societies developed themselves based on economic factors and gave bigger importance to nationalism and citizenship as structuring and relevant aspects in the framing of a more collective and diversified identity sense. However, across the Mediterranean the progress did not occur the same way and, the western interventions in countries within the Maghreb region forced thousands of people to pursue better conditions. The inclusive Europe opened its arms, but nowadays, it is immersed in a migratory crisis for which has no response. Islam, unhappy with western secularist values, seeks to demonstrate its displeasure and rejection of such values throughout the execution of geographically dispersed attacks, conducted by lonely wolfs. The rise of right-wing extremist movements creates alarmism inside the European communities, because it encourages xenophobia and religious intolerance. Religion possesses a dichotomous power capable of either promoting peace or conflict, only dependant upon the interpretation made of the holy message.
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Mutsch, Gregory D. "A study of the history and future of Pensacola Christian College and its contributions to fundamentalist education." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
Full text